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TAKING UP THE CROSS 


OR 


WHY SHOULD I NOT MAKE A PROFESSION 
OF RELIGION ? 


/BY 


wa 
REV. J. B. WATERBURY, D. D. 


WRITTEN FOR THE MASS. SABBATH SCHOOL SOCIETY, AND 
APPROVED BY THE COMMITTEE OF PUBLICATION. 


BOSTON: 
MASSACHUSETTS SABBATH SCHOOL SOCIETY, 


DEPOSITORY No. 18 CORNHILL. 


Entered according to Act of Congress, in the year 1855, 
By the MASSACHUSETTS SABBATH SCHOOL SOCIETY, 
In the Clerk’s Office of the District Court of Massachusetts. 


Geo. C. Rand, Printer, 8 Cornhill, Boston.” 


CONTENTS. 


Page 
CONFESSING CHRIST . : 4 : A yO 
THOSE WHO ARE UNDER PECULIAR OBLIGA- 
TIONS TO CONFESS CHRIST : : wad 
WANT OF EVIDENCE . : : : ; ead 
OTHER OBJECTIONS . : : : * dy 
WAITING FOR OTHERS . : P : 3» AG 
HINDRANCES : : , : ? . oy 08 
SocrAL HINDRANCES . . : P . . 69 


INDUCEMENTS ; : : , : 2 . 80 


Digitized by the Internet Archive 
in 2022 with funding from 
Princeton Theological Seminary Library 


https ://archive.org/details/takingupcrossorwoOwate 


TAKING UP THE CROSS. 


CHAPTER L. 


CONFESSING CHRIST. 


Meaning of the phrase ‘‘ confessing Christ.” —John the Baptist 
confessed him.—The blind man also, whom Jesus healed. — 
Peter’s confession. —Confessors in apostolic times; at the 
present day. — Extent of the obligation. —Duty of all, involv- 
ing other obligations. 


To confess Christ, is to make a public 
avowal of discipleship. Whilst He was vis- 
ible, upon earth; and before the church, as 
a christian community, was fully organized ; 
this confession was made orally upon being 
interrogated; or inferentially, by being 


found in the train of his followers. John 
1 


6 TAKING UP THE CROSS. 


the Baptist, when questioned concerning our 
Lord, “confessed and denied not; but con- 
fessed I am not the Christ.” “ Behold,” 
said he, pointing to Jesus; “ behold the Lamb 
of God!” This was confessing Christ. 

The blind man, whom Jesus restored; to 
whom the Pharisees said, when they could 
no longer deny the miracle, “thou art hes 
disciple; but we are Moses’ disciples ;” ac- 
eepting the charge, thus made a public con- 
fession, that his restorer was indeed his 
Master; and for this he was cast out of the 
Synagogue. Subsequently, upon meeting our 
Lord, and understanding more fully his 
character and mission, he made his vows of 
attachment and renewed his profession of 
faith. 

Peter confessed Him when he said, “ Thou 
art the Christ, the Son of the living God.” 
And again, on another occasion, when he 
exclaimed, “Lord, to whom shall we go? 


9) 


Thou hast the words of eternal life 


TAKING UP THE CROSS. 7 


When the christian church was duly organ- 
ized with appropriate ordinances, as it was 
by that commission, “go ye and make disci- 
ples of all nations;” every person who 
joined it, recognizing Christ as its founda- 
tion and its indwelling life, did thus publicly 
confess Him. Paul did so, when he was 
baptized by Annanias; so did Lydia and the 
Jailer, and the thousands who were added 
to the church under the preaching of the 
Apostles. 

It is not necessary therefore, in order to 
confess Christ, that he should be visibly 
present; for represented in the church, which 
is his body, He is as truly the object of our 
choice and of our adherence, as He was the 
recognized Master of John and of Peter. 

The confessors of that day, had much to 
intimidate them, and a heavy cross to bear. 
They were cast out of the Synagogue. ‘They 
were branded as renegades and apostates 
from the Jewish faith. All sympathy and 


8 TAKING UP THE CROSS. 


succor were withdrawn from them; and it 
came to pass, in many instances, that they 
were despoiled of their goods, and exposed 
to the horrors of martyrdom. To confess 
Christ in the face of all this, required the 
highest degree of moral courage. And it 
was to fortify the soul in view of it, that 
Jesus spake those remarkable words: “ who- 
soever shall confess me before men, him 
will I confess before my Father, which is in 
heaven.” 

At the present day, and among us, no 
such trials exist, to test the sincerity of our 
discipleship. But if the gate be less straight 
than once it was, and the path less rugged ; 
then is the sin the greater, for refusing to 
enter and to walk therein. If it was the 
duty of men and women in primitive times 
to confess Christ, in the face of persecution 
and even of death; how guilty shall we be, 
if, in times like these, we are ashamed to 
own him as our Lord and Master ? 


TAKING UP THE CROSS. 9 


EXTENT OF THE OBLIGATION. 


Many think they are not called upon to 
confess Christ, because, in their own belief, 
and in the opinion of others, they are as yet 
not on the Lord’s side. This profession of 
his name, they think, is not obligatory upon 
them. They are not his disciples — they 
make no such claims or pretensions, and why 
should they confess him? “ Would it not 
be sheer hypocrisy in me,” says one of this 
class, “so to do?” 

It certainly would, I reply, if you were to 
confess Him, and yet remain in impenitence 
and unbelief. No man should confess Him 
who does not love Him and believe in Him. 
We ask for no hypocritical professions. 
- But may we not inquire of the objector, if 
he is really not bound to have the qualifica- 
tions of a disciple. I put the question; are 
you not under immediate and undeniable ob- 


ligations to accept: Christ as the only Sa- 
iv 


10 TAKING UP THE CROSS. 


viour? When He says; “take my yoke 


? 


upon you;” are you not bound to comply? 
When He says; “come take up the cross 
and follow me;” can you deny that it is 
your duty to bear that cross? But this ob- 
ligation which you admit, involves conse- 
quentially that other; viz., of confessing 
Him before men. How can you say that 
you are not bound to confess Him, without 
saying at the same time, that you are not 
bound to believe in Him? You are truly 
and imperatively required both to believe in 
Him, and to confess Him. 

The nature of our religion is entirely mis- 
understood, and so are our persanal respon- 
sibilities, when we put over upon any one 
class, the duties which belong equally to al. 
How common is it to hear a person say; 
“having made a profession of religion, you 
are bound to do soand so. It would not be 
right or consistent for you to do what J may 
do. Yon have bound yourself to a particu- 


TAKING UP THE OROSS. 11 


lar course, and have come under special ob- 
ligations from which Iam exempt. I have 
never made the vows which you have, and 
am therefore more free to do as I please.” 

Here is truth in regard to the Christian, 
and yet a fallacy in regard to the objector. 
The Christian may do any thing that is 
right. His vows do not forbid him to in- 
dulge in any pleasures which are innocent, 
nor to engage in any pursuit that is lawful | 
and honorable. The same may be said of 
the non-professor. But neither of them may 
do that which is wrong. The Christian, — 
to cite a familiar example,— may go to the 
theatre if it is right to go there. But if it 
is corrupting to his moral affections —as 
who can doubt it would be—then is he 
bound to eschew such amusements. I ask 
then, in all honesty, if it would be more in- 
jurious to a Christian than to a non-profess- 
or, to mix himself up with such associates, 
and witness such exhibitions? I speak in- 


-12 TAKING UP THE CROSS. 


dependently now of example. I admit that 
it would be more injurious to the cause of 
piety for the Christian to venture upon such 
unhallowed ground than for some others. 
But if it is an injury to the morals, and per- 
ilous to the soul, it would be, apart from 
the example, as sinful and as wrong for the 
one as for the other. 

I apply the same principle to positive as 
to moral duties—to that which we ought 
to do, as well as to that which we ought 
not to do. I feel bound to confess Christ 
before men. Why? Because Christ hag 
commanded it. He has commanded me to 
believe in Him— to obey his precepts, and 
to confess Him. But have these commands 
been delivered especially to me? Has He 
written out my name, and said, “Here— 
you, having been a great sinner, are bound 
to repent and believe; and under a sense of 
gratitude for all my love, you are bound algo 
to come out before the world and make con- 


TAKING UP THE CROSS. 15 


fession of my name.” Is this said to me 
especially? But if what is said to me, is 
said to all, then the duty of confessing 
Christ is not laid upon me alone. If the 
obligation to confess Him is involved in the 
duty of believing on Him, there is not a per- 
son who reads these lines, but is bound to 
confess Him before men; for there is not 
one such, who is not under obligations to 
obey all his precepts. Wherever the Gos- 
pel goes, it carries the whole weight of its 
authority and its claims upon every soul 
that hears it. 

Reader, thou art bound to be a disciple 
of Christ—to renounce the world as thy 
chief pursuit — to deny thyself, and take up 
thy cross—to be all that a Christian should 
be, and to do all that a Christian should do; 
-and therefore, thou art bound to confess 
Christ before men. It is vain to plead that 
you have not the qualifications. You ought 
to have them. There is no reason outside 


14 TAKING UP THE CROSS. 


of your own bosom, why you do not possess 
them. You may deem yourself excused 
from many duties which you assign to the 
professor of religion; and you may think 
yourself excusable for indulging in many 
things which you say would be wrong in 
him; but let me tell thee, in all sincerity 
and faithfulness, that in this judgment there 
is a terrible fallacy. The position in which 
you stand, compared with that professor, is 
one which involves a guilt upon your soul, 
from which he is exempt; which leaves at 
your door a responsibility which lies not at 
his. He has performed one duty which you 
have left undone. Whatever faults he may 
have, or whatever inconsistencies you may 
attribute to him, justly or unjustly, you must 
admit that his conduct in one respect con- 
demns you. He has confessed Christ be- 
foremen. This duty you have yet to dis- 
charge. 


CHAPTER II. 


THOSE WHO ARE UNDER PECULIAR OBLIGATIONS TO 
CONFESS CHRIST. 


Several classes under special obligations to confess Christ.— Those 
who have been consecrated in baptism.— Objection, that they 
are not qualified, considered.— Such cases not without hope. 
—Effect of negligence, in stupefying conscience, and leading to 
the practice of vice.— Mournful departures of baptized chil- 
dren.— Should still not be given up.— Every effort should be 
made to reclaim them, on the ground of their connection with 
the church. 


THERE are several classes of persons 
who are under not only the general obliga- 


tion alluded to, to confess Christ; but, in 
respect to whom, there is a very special 


claim to be openly and publicly on the 
Lord’s side. 
The first whom LI would address, are 


those who have been consecrated by baptism, 


16 TAKING UP THE CROSS. 


and educated in the Christian faith. A 
profession, in one sense, has been made for 
such, and in their behalf. The parent, in 
the baptismal consecration, recognized God’s 
right to them; and gave them over, as it 
were, into his hands. In that act, he said, 
that the child was a sacred trust from God; 
and he promised to bring it up for Him. 
By the same act, the parent declared his be- 
lief that the child was a sinner, needing the 
blood of atonement, and the washing of re- 
generation. With this view, he affixed “the 
seal of the righteousness of faith” upon it; 
recognizing the new covenant in Christ’s 
blood; and saying to the Good Shepherd; 
“here isa lamb; take it in thy arms, and 
carry it henceforth in thy bosom.” 

In consistency with this early consecra- 
tion, we will suppose that a course of reli- 
vious training is faithfully entered upon, and 
diligently pursued. The child is taught its 
relations to God; first as a creature; next 


TAKING UP THE CROSS. UT 


as a creature fallen—a sinner; and then 
the way of life is laid open, and it is shown 
that repentance and faith are the conditions 
of salvation. As the child grows into intel- 
ligence, the duty of self-consecration is 
clearly stated, and frequently and affection- 
ately urged. Can all this be in vain? No; 
it is not in vain. The young immortal feels 
its power. He knows that upon him there 
rests an unusual weight of obligation to 
confess Christ. In a sense, he is Christ’s 
now. In the act of parental consecration 
he became so. My parents, he may well 
say, have given me to Christ; and why 
should I not give myself to Him? Why 
should I not recognize this claim by confess- 
ing Him before men ? 

Ah; but there are impediments. I am 
not qualified. I feel but little on the sub- 
ject. Iam not sympathetically with Christ. 
I have a deadness and indifference of heart 
and soul on religion. Even when the Lord’s 

D) 


—_ 


18 TAKING UP THE CROSS. 


table is spread, and Iam urged to look on 
those emblems of his love,—how carelessly 
can I turn away to my worldly pleasures 
and enjoyments ! 

Mournful as this case is, it is not without 
hope. For it is to set the mind upon just 
such a train of reflection, that the child has 
been brought, by the baptismal consecration, 
into this relation to the church. of God; 
and it is to lead him, as not seldom it does, 
to make the subject one of serious self-ex- 
amination. In this way and by this means, 
how many have sought and found the spir- 
itual qualifications for membership; and 
happily having found them, they assume the 
covenant for themselves, and confess Christ 
before men. 

Failing to do this, there are many, we are 
sorry to say, who live on in guilt and world- 
liness, as if no such obligations rested upon 
them. 


Were you consecrated in your infancy ? 


TAKING UP THE CROSS. 19 


we ask them. Oh, yes, my parents have so 
informed me. Were you taught your need 
of a Saviour, and your obligations to serve 
Him? Yes, these duties and obligations 
were often and affectionately set before me. 
Why, then, we ask again, have you not con- 
fessed Christ? The answer probably will 
be; Iam not yet a Christian. But such an 
answer, after such a consecration, and such 
a training, cannot be given, methinks, with- 
out a pang of conscious guilt. If any ought 
to be a Christian, you, the baptized child, 
ought to be. If they who never had this 
pious tutelage, are guilty for not believing 
in and confessing Christ, what shall be said 
of your course and your account, upon whom 
from your first being, has fallen the breath 
of prayer and the counsels of Christian and 
parental love? Yow ought to confess 
Christ. If your parents are dead, you owe 
it to their memory; if alive, to their paren- 
tal anxiety and faithfulness. But you owe 


* 


20 TAKING UP THE CROSS. 


it, above all, to God. You are his. You 
are not your own. Recognize this claim by 
giving Him your heart, and confessing his 
Son Jesus Christ before men. 


CHAPTER III. 


WANT OF EVIDENCE. 


Want of satisfactory evidence of piety—A common reason for not 
confessing Christ.—Doubts and fears.—Sincerity of such.— 
Should have Christian sympathy.—The internal emotion 
must be expressed by the external duty.—However weak the 
faith, it should not be left to languish.—So of love to Christ; 
if felt in ever so small a degree, should be cultivated.—Solilo- 
quy of the doubter.—If his hope be feeble, and his love sin- 
cere though small, still bound to express them by the outward 
sign.—Christ’s command.—Obedience the test of love.—Lying 
at the pool.—Pitiable case.—Hope of relief, in what.—Satan’s 
temptations on the point of duty.—Evidence of Christian 
character must wane if duty be not discharged.—How to aug- 
ment the Christian graces.—Viz: by their exercise.—How ex- 
press our love to an earthly friend.—The same in regard to 
our Heavenly Friend.—The only consistent course. 


There is another class of persons, who 
seem to possess the qualifications, and to 
feel the obligation of confessing Christ be- 


fore men ; but who hold back on the ground 
C)* 


ont 


29 TAKING UP THE CROSS. 


that they want a clearer evidence of their 
interest in Him. 

They are not prepared to take this stand 
on the Lord’s side, because they have so 
many doubts and fears as to whether they 
are really disciples. Ifyou could put them 
at ease on this point—that is, if you could 
make it certain to them that they had expe- 
rienced a change of heart, they would come 
forward and make the required confession 
without any hesitation or delay. No duty, 
they will tell us,do they so much long to 
discharge —no privilege, in their opinion, 
would be more precious. All that they are 
waiting for is, for more satisfactory evi- 
dence. 

We honor the integrity—we sympathize 
with the feelings of such persons. Yet must 
we say, in all truthfulness, that they are not 
likely, according to present appearances, 
either to reach the point at which they aim, 


TAKING UP THE CROSS. ys " 


or to discharge a duty which they admit to 
be obligatory. 

Hither they are Christians, or they are 
not. If they are, the internal evidence is 
one characteristic, and the external duty is 
another. In all Christians, the ¢nternal 
evidence — including emotions, sympathies 
and principles,—as what we love or hate ; 
what we choose or refuse; what we prefer 
or delight in most; views of ourselves as 
sinful, and of Christ as a precious and all- 
sufficient Saviour; the internal evidence 
arising from such experiences, is always 
supposed to. be of sufficient strength at 
least to lead to the performance of the more 
important external religious duties. 

Faith may be very weak; it may be even 
overshadowed by habitual doubts and mis- 
givinegs; but nevertheless, where it exists 
in the smallest possible measure, it should 
be evidenced by works. It should not be 
hid under a bushel, but set upon a candle- 


24 TAKING UP THE CROSS. 


stick; in other and more literal language, it 
should be professed before men. 

The love of Christ, too, may in particular 
instances be of somewhat doubtful exist- 
ence. Many things may occur to absorb, 
for a season, the sympathies and affections 
away from Him, and stimulate them in the 
direction of the creature; but I do-not see 
how, if love exist at all, it can be so low as 
never to be a realized emotion. 

I have heard persons use language like 
the following: “I think I do at times love 
the Saviour; but then again I lose all sense 
of his preciousness.” If this be a true 
statement of the feelings, it is one, as I 
think, which can be avered only by a Chris- 
tian. An impenitent, unconverted ‘person, 
could not in honesty make such a declara- 
tion. He could not say, “I think Ido at 
times love the Saviour.” 

Now if this occasional emotion be real, it 
is evidence that a change of heart has taken 


TAKING UP THE CROSS. 25 


place —a change from indifference to love; 
and in my view, it lays the person who feels 
it under obligation to confess Christ before 
men. “If ye love me, keep my command- 
ments.” Our Lord does not say, if ye love 
me with seraphic love; with unabated, unin- 
terrupted love; with a love that never con- 
sciously languishes: He does not say that 
your love must be as glowing as that of a 
Mary Magdalene, or as uniform as that of 
the Apostle John; but if ye love me, in the 
least degree; and especially if ye mourn be- 
cause the emotion is so occasional or so 
languid; “if ye love me,” then “keep my 
commandments.” And what are these, his 
commandments? They are many; but this 
is one—and it is prominent in the list; 
“do this in remembrance of me.” “Con- 
fess me before men.” “Be not ashamed of 
me, and of my words.” Love, in its feeblest 
measure, cannot be excused from compli- 


26 TAKING UP THE CROSS. 


ance with these obligations. It surely 
would not wish to be. 

The Christian is made up of the external 
duty, as well as the internal emotion. 
What he is within, God knows; but his out- 
ward deportment is no less a part of him 
than his inward experience. To constitute 
him a consistent Christian, both must be 
united. What he does, or what he refuses 
to do, is as important, in its influence upon 
others and upon the cause of Christ, as what 
he feels is upon himself, and upon his own 
serenity of mind. 

Here is a plain duty, obligatory on every 
person who has faith in the feeblest meas- 
ure, and love to Christ in the smallest de- 
gree; viz., the duty of confessing Him 
before men. This perhaps they admit; but 
they are waiting to obtain more evidence. 
They have been in this waiting posture per- 
haps for years. They have been lying at 
the pool; yet no angel has descended, and 


TAKING UP THE CROSS. et 


no relief been obtained. They have no 
more faith, no deeper love. Nota particle 
more light has fallen upon them; and their 
case seems as pitiable as that of the man 
who had lain in the porches of Bethesda, 
with a malady of more than thirty years’ 
duration. What shall we say to such? 
What counsels shall be given them? Expe- 
rience tells them that they gain nothing by 
waiting. I see no other hope of relief or of 
spiritual improvement, but to take the pro- 
posed step—to confess Christ—to go 
cordially into every plan for the promotion 
of his cause and kingdom. How do they 
know but this is the very step needed to 
lead them into a clearer light, and to place 
their hopes on a firmer basis! If Satan, 
operating through their fears, or upon a dis- 
position naturally timid and distrustful, can 
succeed in keeping them back from the dis- 
charge of so important a duty, and from the 
enjoyment of so precious a privilege, he will 


28 TAKING UP THE CROSS. ° 


use all his malignant arts to accomplish his 
malignant purpose. 

Surely the evidence of Christian charac- 
ter will not increase; as by their own con- 
fession it has not increased, so long 
as they mingle with the unsympathizing 
world, and only give an occasional attention 
to their religious duties. How are the evi- 
dences of personal piety to augment? By 
solitary musings? By neglecting the com- 
manded duties? By trying to keep the 
lamp burning in the solitary chambers of the 
soul? This ordinarily is not the way to get 
light and comfort. This self-inspection is 
important in its place; but there are posi- 
tive duties, and a Christiam activity, which 
are quite as important, in the development 
of Christian character, and in the confirma- 
tion of the Christian hope. Let not these 
be overlooked or neglected. 


TAKING UP THE CROSS. 29 


HOW THE EVIDENCE MAY BE STRENGTHENED. 


When there is a feeble faith, the only way 
to strengthen it, is to exercise it. It isa 
law that applies to the moral as well as the 
physical part of our nature, that exercise 
strengthens. <A timid person may become 
bold by resisting his natural timidity, and 
throwing himself into circumstances where 
courage is required. A penurious man may 
become generous by forcing himself, as it 
were, to give out of his store whenever the 
occasion comes up, or when a direct appli- 
cation is made for his charity. If the one 
shrinks from all occasions requiring cour- 
age, he will grow more timid; and if the 
other closes his purse strings when called 
upon to give, he will grow more penurious. 

The same law, I take it, applies to the 
Christian virtues. Here is one weak in 
faith; so much so as to be filled with 
doubts; and on this ground declines taking 


>) 
eo 


30 TAKING UP THE CROSS. 


a step which shall give the world the im- 
pression that he is a Christian. He is 
afraid to trust God for help in the discharge 
of a known and admited duty. “If I could 
be sure that Iwas a Christian,” says this 
doubting one, “I would not hesitate to con- 
fess Christ.” But how is this assurance to 
come? By not doing what our Lord com- 
mands? By waiting, and lingering, and 
doubting? By taking no step which will 
test or strengthen one’s faith? 

Suppose, on the contrary, this person 
should say, “I will do my duty; I will ven- 
ture to trust Christ in the important step 
which I propose to take, and which I ought 
to take; viz., of confessing Him before 


Miehien 


and suppose, with this determina- 
tion, he should go forward in the path 
which is prescribed; would not this exercise 
of confidence augment his faith, and so tend 
to liberate his mind from its distressing 
thraldom ? 


TAKING UP THE CROSS. 31 


This confession is an act of faith as well 
as a proof of love. It is saying, “I believe 
Him to be a divine Saviour. I believe that 
‘He is able to save unto the uttermost all 
that come unto God through Him.’ I am 
persuaded that if I do what He commands, 
He will uphold me in the discharge of my 
duty. He has commanded me to profess 
His name. Will He not strengthen and 
sustain me in the performance of this duty ? 

Such is the language of humble confi- 
dence, while attempting to fulfil a known 
obligation. It is an exercise of faith; and 
the very act gives tone and vigor to the 
Christian character. 

Instead, therefore, of waiting for more 
evidence, whilst declining to do what is ex- 
pressly commanded—a policy which Satan 
approves, and perhaps suggests, and which 
never, as I think, can be successful — the 
best plan is, to find out what is required in 
the way of active obedience, and commence 


ao TAKING UP THE CROSS. 


at once; relying for success on the promised 
erace of God. “To know of the doctrine,” 
our Lord says we must begin “to do his 
will.” The way to gain strength as well as 
to get knowledge, is to exercise one’s self 
in the duties which Christianity assigns; 
and then, at every stage of our progress, we 
shall find increasing light, and we shall 
tread the path of life with firmer step; re- 
alizing practically the truth of the declara- 
tion, “ the righteous shall hold on his way; 
and he that hath clean hands shall grow 
stronger and stronger.” 

I would apply the same principle to other 
Christian graces; as, for example, love to 
the Saviour. You say that you hope you 
have experienced this emotion. By your 
admission, however, it is very feeble; and 
is often overborne by the conflicting claims 
of the creature. Though there are times 
when you think Christ is precious, yet have 
you not that warm and glowing affection 


TAKING UP THE CROSS. 33 


which would justify you, as you think, in an 
open and public declaration of it before the 
world. 

How shall this love be augmented until it 
reach the desired intensity? The course 
you have been pursuing is not calculated, as 
I think, to increase it. On the contrary, 
you will lose, I apprehend, in a great meas- 
ure, the conscious possession of any love to 
the Redeemer. 

How do we express our love to an earth- 
ly friend? By outward acts, of course. If 
that friend have laid upon us any specific fa- 
vors to grant, or duties to discharge; do we 
not hasten to grant the one, and to perform 
the other? Is not our compliance prompt 
as well as cordial? While thus engaged, 
are not our thoughts and our affections 
drawn forth towards the absent one? We 
thus not only gratify an existing affection, 
but, by these very labors and sacrifices, we 


call it into more vigorous activity. Suppose 
3* 


34. TAKING UP THE CROSS. 


you should say; “I will defer the discharge 
of these obligations to my friend, until I 
have the evidence of a warmer love to him,” 
do you think it likely that a warmer affec- 
tion, would by such a course ever be re- 
alized? Would not your friend have reason 
to doubt the sincerity of your love at all? 
And would not the little love which you pro- 
fess to feel, languish at least, if not be anni- 
hilated by such delinquency ? 

Not otherwise is it in relation to your 
best—your Heavenly Friend. He has said, 
“if ye love me, keep my commandments.” 
Foremost among these commandments, is, 
that of confessing Him. It is this cross 
which you are required to take up. He puts 
it upon you, to say, whether you will osten- 
sibly become his disciple! “For you, and 
for your salvation, He bore the persecutions 
— the scoffs — the cruelties, incident to his 
mission.” He endured even the cross, de- 
spising the shame. Was there ever sorrow 


TAKING UP THE CROSS. 35 


like his; was there ever love so deep? And 
now all that He requires in return is, that, 
forsaking your sins, you cleave to Him, and 
profess his name before men. Suppose you 
refuse until you obtain stronger evidence 
that you love Him; will you, by this absti- 
nence from duty, be likely to obtain such ev- 
idence? Will your love increase by diso- 
bedience? Will the Saviour be as likely to 
augment it, while neglecting his commands, 
as when following them ? 

How clear is it, then, that the only way 
you have to pursue, is, to do what this great 
friend enjoins; believing, that he will fulfil 
his part of the blessed contract, if you will 
honor Him, by a conscientious discharge of 
yours. But take the other course, by waiting 
for more evidence; and you will find, that 
your hopes, instead of being realized, will, 
in this respect, grow fainter; that your mor- 
al energy will grow weaker, temptations will 
thicken upon you, and the soul be more and 


36 TAKING UP THE OROSS. 


more irresolute in regard to a public decis- 
ion for Christ. Not being a professor of 
religion, Satan will suggest, that such and 
such things may be indulged with impunity 
and without inconsistency; and so you may 
be allured into paths which lead by no cir- 
cuitous route to worldliness and to sin. 
How unlikely is it, that evidence of love to 
Christ will be on the increase whilst you are 
neglecting a known and acknowledged duty, 
suffering under the upbraidings of conscience, 
and exposing yourself to the tempter’s wiles! 


COTA E DD WR Ve 
OTHER OBJECTIONS. 


The admission of duty.—Held back by the fear of dishonoring a 
profession.—The apparent virtue of this.—Other ways of injur- 
ing the cause of Christ.—Possible selfishness and pride in re- 
fusing on such grounds to confess Christ.—This illustrated.— 
Objections to the course under consideration.—First ; presents a 
possible evil as an excuse for non-compliance with an express 
divine command.— Secondly; looks too much to our own 
strength ;—thirdly, because of the consciousness or uncharita- 
bleness mingled with it in regard to the supposed inconsisten- 
cies of professors.—Not sufficient ground for the insinuation.— 
A reasonable amount of consistency considering all things.— 
The mind should get clear of fears in regard to what may be.— 
More trust in the promised grace of God. 


THERE are others, who, by their own ad- 
mission ought to confess Christ before men ; 
but who are holding back, through fear, that 

they may dishonor their profession. 
‘This reason for not confessing Him, has in 
it some apparent virtue. It assumes that 


38 TAKING UP THE CROSS. 


the individual has avery great regard for 
Him; so great as under the circumstances, 
actually to induce him to withhold obedience 
to a plain command. He professes to feel 
a deep concern for the honor of religion; 
and does not wish, by any possibility to be- 
come the conscious, or even unconscious in- 
strument of injuring it. Such persons do 
not seem to remember however, that it is 
possible to inflict an injury upon religion 
and to dishonor Christ, by other means and 
in other ways than by a discreditable profes- 
sion of his name. It were well also for 
them to scrutinize closely this motive; and 
see if, at the bottom, there lies not some — 
element of pride or selfishness. It may not 
be altogether the honor of religion for which 
they are concerned. It is possible, that the 
disgrace to themselves, by such an inconsis- 
tency, has quite as much influence as the 
wound which would be thereby inflicted on 
the cause of Christ. Some such trains of 


TAKING UP THE CROSS. 39 


thought as this may be in their minds; “If, 
in making a profession of religion, I were 
sure, that I should prove a consistent and 
exemplary Christian; so that no person 
should have any cause to question my sin- 
cerity or to criticise my conduct, then, it 
would do for me to go forward; but what a 
disgrace it would bring upon me, and my 
friends, if I should prove a backslider, or 
subject myself to the criticisms of the world 
or the discipline of the church! How mor- 
tifying it would be!” Very true; but who 
does not see, that in such thoughts, there is 
a mingling of pride and selfishness, rather 
than a predominant regard for the honor of 
religion ? 

The ground taken, is, that we may do or 
say something, which will bring discredit on 
a christian profession; and therefore we will 
not make such profession. 

I object to this course, first; because it 
presents a possible evil, as an excuse for 


40 _ TAKING UP THE CROSS. 


non-compliance with an express divine com- 
mand. 

Were you to confess Christ before men— 
an obligation which you admit lies upon you 
—how do you know that you would be left 
to dishonor Him by any gross or overt act 
of sin? It is possible you might; but if you 
humbly and sincerely enter upon the dis- 
charge of this duty, there is every reason to 
believe you would no¢. Indeed you might 
well trust in the promised strength of Christ 
to keep you from such delinquency. 

I object to it, secondly ; because it assumes 
that you are yourself the depository of spir- 
itual strength; whilst. it implies no small 
amount of unbelief in the promises of God. 
Are you not dependent on the grace of God, 
for the hope that you now possess, however 
feeble that hope may be? Can you perform 
any duty without God’s help? And if not; 
of course, you cannot in your own strength 
fulfil the duties of a public profession. This 


TAKING UP THE CROSS. 4] 


being the case, your trust for consistency of 
conduct as a professor of religion, would be 
wholly in the grace of God. Had you a 
proper sense of this, you would not refuse 
to confess Christ on the ground, that you 
might dishonor Him. You would reason 
thus: “If it depends on my own strength of 
resolution, I am sure that I shall fail. I 
have no strength to walk the narrow road 
but that which God gives. But He has com- 
manded me to do a certain thing—to confess 
Him before men—will he not therefore give 
me grace to lead a consistent life, if I sin- 
cerely comply with his command. May I 
not trust Him, whilst taking the very step 
which He has marked out for me?” 

This is putting the subject, as I think, in 
its true and proper light. Dishonor Him 
you would, I have no doubt, were you to go 
forward in your own strength; but if you 
trust in his promised grace, you may take 

4 


42 TAKING UP THE CROSS. 


even this important step without fear or 
misgiving. 

I object, thirdly, to the course in question, 
because, many times, it is accompanied with 
some degree of censoriousness towards 
those who have made a public profession of 
religion. Some, I admit are not disposed to 
insinuate any thing against Christians on the 
eround of their irregular walk; but have 
fears in regard only to themselves, should 
they proceed to make an open profession. 
But others there are, who say, that they see 
so much inconsistency, so many delinquen- 
cies in those who are in the church, whereby 
religion is brought into disrepute, that they 
fear to assume a responsibility which may 
involve them in the same disgraceful charge. 

T would remark in general, that there is 
not sufficient ground for the insinuation. 
Considering the numbers who join the church, 
the proportion of consistent believers, is 


quite as great, as we might reasonably ex- 


TAKING UP THE CROSS. 43 


pect. Buta truly charitable spirit will not 
be disposed to base upon the delinquencies 
of others an excuse for neglecting the duty 
which Christ has laid upon him. Duty, it 
should ever be remembered, is a personal 
matter. If others fail in the discharge of 
it, is that any reason why you should not 
even attempt to fulfilit? True, there are 
inconsistencies in the church, as there are in 
every other community of people bound to- 
evether by rules and mutual obligations. 
These inconsistencies we deplore. We ad- 
mit that some may have mistaken their own 
characters when making their profession of 
religion; but with all these concessions, we 
still insist, that there is an amount of con- 
sistent piety, which should encourage you to 
come forward and join the household of 
faith. 

I could not wish to rid your mind entirely 
of fears in regard to your future adherence 
to Christ; but I would not have you make 


44 TAKING UP THE CROSS. 


them an excuse for neglecting a duty which 
your conscience suggests and which our 
Lord explicitly enjoins. I would say to 
you; if you have a hope that you are Christ’s, 
come out from the world and declare it. 
Confess Him before men. If others have 
not honored Him, as in your opinion they 
ought to have done, be it your aim to set 
them an example. Show that there is one, 
at least, who means to lead a consistent life. 
“But that is the very thing,” say you, “re- 
specting which I have so much fear and anx- 
iety.” Still I recommend you, even with 
such fears, to make the confession which 
your Lord requires. These fears may be 
needful. They may suggest your own con- 
scious weakness ;—a feeling which you need 
to cultivate, and which may lead you to 
look away from yourself to Him who said, 
“abide in me and I in you, for without 
me ye can do nothing.” It is not by your | 
own resolution or strength, that you are to 


TAKING UP THE CROSS. 45 


walk the walk of faith. You are to go up, 
“leaning on your beloved.” He has prom- 
ised, “to keep you from falling and to pre- 
sent you at last faultless before the presence 
of his Father.” 

4* 


CARLA TV aay 


WAITING FOR OTHERS. 


The wife waiting for her husband.—For relatives generally.—The 
course a natural one.—Some apology for it.—Will waiting 
expedite their decision?—-Circumstances where it would be 
proper to wait.—Such circumstances stated.—Opposition of re- 
latives a great cross.—-Duty to Christ paramount nevertheless.-- 
Relations and friends more likely to be influenced by going for- 
ward than by waiting.—Consistency.—Importance of taking a 
stand.—-Its direct effect.-Sad examples of waiting for compan- 
ions.—Backslidings and worldliness.—No true peace of mind 
whilst refusing to discharge a known duty.—Such enjoy nei- 
ther religion nor the world.—Exhortation to the performance 
of duty. 


ANOTHER class still there is, who, though 
they admit the obligation of confessing 
Christ, yet are disposed to wait, until some 
relatives or companions shall unite with 
them in the act. 


The wife, for instance, who hopes that in 


TAKING UP THE CROSS. AT 


heart, she is on the Lord’s side, and intends 
to be so by a visible profession, is holding 
back on the ground that her husband may 
one day unite with her in the discharge of 
the same duty. There may peradventure 
have been some serious tendencies in the hus- 
band; tokens as she thinks of good, which 
induce her to postpone this acknowledged 
duty for the present. She hopes and almost 
believes that the time will come, when, hand 
in hand, they may go up to the altar of God 
and make the consecration. A wish so nat- 
ural, even benevolent, leads to a belief that 
delay in such circumstances would be at least 
pardonable in the sight of Heaven. And 
we feel disposed to apologize for a course 
which conjugal affection seems so naturally 
to suggest. Nothing could be more desira- 
ble than for the husband and wife to unite 
in this solemn act; and commence together 
the journey towards heaven. 

But the question is, how much probability 


48 TAKING. UP THE CROSS. 


is there, that where one of the parties has 
religious principle, and the other has not, 
this waiting will expedite the decision of the 
latter in regard to this important duty ? 

I can conceive of circumstances where it — 
might be desirable and even proper to wait 
a reasonable time, the one for the other; as 
where both being under religious impres- 
sions, one obtains hope, whilst the other is 
still struggling under convictions; or where 
both being hopefully on the Lord’s side; the 
one may wish for time to examine more ful- 
ly the evidences of piety; but in general 
this waiting—especially where there is no 
manifest or deep interest on the subject of 
religion, is inmy view one of Satan’s devices 
to impede the growth of piety where it does 
exist. 

Where the parties are in such close rela- 
tionship, the external act of the one has 
great influence on the feelings and actions 
of the other. If the one carries out consist- 


TAKING UP THE CROSS. 49 


ently the principles of Christianity, the oth- 
er will be deeply impressed with the reality 
and necessity of personal piety. Butif there 
is any hesitation or half way compliance in 
respect to known duty, the force of such ex- 
ample will be to discredit the sincerity of the 
professing Christian. Hence it is, that an indi- 
vidual is far more likely to be savingly affect- 
ed, far more likely to be brought to a speedy 
conviction of his own need of piety, by the 
exhibition of a consistent and decided compli- 
ance with all the commands of Christ, includ- 
ing of course that of publicly confessing Him. 

It is a cross, Iam well aware, especially, 
when it is known or supposed, that the step 
will not be agreeable to those with whom 
we are closely related; and the tendency is 
to wish to please or to propitiate even at 
some personal sacrifice. Many a one has 
held back from confessing Christ on this 
ground; and not unfrequently has the apol- 
ogy been, that this delay is solely in the 


Rite, 


50 TAKING UP THE CROSS. 


hope, that the relatives may either be less 
opposed, or may themselves become partak- 
ers of the benefit. Seldom however, is this 
hope realized by such delay. So long as we 
refuse to discharge a known duty, our influ- 
ence over those whom we wish to benefit by 
our example, is proportionably diminished. 
The effectis this. “You area Christian, you 
say; but you do not perform all the duties 
of a Christian. One of these duties is, to 
confess Christ before men; but you are try- 
ing to be a Christian without confessing 
Him.” Is there not here an inconsistency ; 
and, though it may not be spoken of, is it 
not perceived? Will the individual whom _ 
you hope to influence, be as likely to feel the | 
force of your example by not doing what | 
our Lord commands, as by a full and hearty 
compliance ? 

Go forward—take up your cross; and do 
your duty consistently as will appear; and 
then on the conscience and heart of all who 


TAKING UP THE CROSS. ot 


know you, or who are intimately connected 
with you, will be felta moral pressure, which 
will lead them to appreciate your motives— 
to admit your sincerity, and possibly to fol- 
low your example. 

Take your stand on the high ground of indi- 
vidual responsibility. Remember that every 
one—man, woman, andchild, has got to bear 
each his own burden; and that “ every one 
is to give account of himself unto God.” 
Take this stand, I say, and your example will 
operate with power; perhaps with saving 
power on those in whose salvation you are 
interested. Others are not made better by 
our delinquences. On the contrary, they are 
the more likely to persist in their sins and 
in their neglect of duty. But if we do what 
conscience and the word of God suggest; 
our friends, even though they may not like 
our course, will admit its consistency, and 
_ will feel its power. 

Would we take our relatives along with 


\ 


yD) TAKING UP THE CROSS. 


us to heaven, we must show them the path; 
not by pointing to it, but by walking in it. 
To induce them to confess Christ before 
men, we must ourselves so confess Him. If 
we would “allure to brighter worlds, we 
must ourselves lead the way.” “Come thou 
with us,” must be the language of our exam- 
ple, “and we will do thee good.” 

I have known young persons, hopefully 
converted, who have held back from a pro- 
fession, on the same ground, viz: waiting in 
the hope that some dear companion may be 
induced to unite with them in the consecrat- 
ing act. This isa naturaland even innocent 
feeling, provided it be indulged within a rea- 


sonable limit. I wouldnot have any person, _ 


young or old, come forward to make a pro- 
fession prematurely; nor until some consid- 
erable time shall have elapsed for instruction 
and self-examination. There is danger both 
ways. Some, no doubt, are hurried into the 
church by the unwise urgency of Christians ; 


ee ee 


TAKING UP THE OROSS. oa 


or by the equally unwise policy of ministers. 
Others again, owing to some peculiar timid- 
ity, or placed under some embarrassments 
of a personal or social nature, are kept back 
so long from the discharge of this duty, that 
they almost make up their minds that 
they can never fulfil it. Both these ex- 
tremes are to be avoided. To make a pro- 
fession ag soon as the light of hope seems 
to dawn, or some evidences of a change 
of heart are apparent, would be exceedingly 
indiscreet. There should be time to exam- 
ine that hope—to weigh in the balances of 
God’s word these evidences. The convert 
should know something of the power of the 
world; how much influence it yet has upon 
him; and whether he has a faith that will 
overcome it. On the other hand, if the per- 
son, with a hope in Christ, and some degree, 
however small, of love to Him; still waiting 
for more evidence, or held back in the ex- 


pectation that some others may be induced 
5 


54. TAKING UP THE CROSS. 


to come with him; if from such or any other 
causes, he delays a profession of religion for 
months and even years, he is certainly not 
in the way of duty, nor can he expect to en- 
joy true peace of mind. 

It is not an uncommon thing to find young 
persons in this state of mind. Ask them if 
they have a hope in the Saviour; they will 
answer, yes, a feeble one. Enquire into the 
history of their religious experience, and it 
may date back to some period when God 
poured out his spirit, and touched their own 
hearts with others, and led them to entertain 
a hope of having passed from death unto life. 
But why did you not make a profession of 
religion at that time, when your hope was 
new and bright, and your religious affections 
warm? ‘The answer willbe, perhaps, it was 
my intention to have done so, but I was pecu- 
liarly situated and associated. I had some 
companions who were also seriously dispos- 
ed; and I determined to wait and see how 


TAKING UP THE CROSS. 55 


it would go with them. I thought it proba- 
ble, they would unite with me in the conse- 
crating act. But they did not seem to reach 
the point where I stood. They lost their 
serious impressions, and contrary to my ex- 
pectations, they became as gay and careless 
as ever. So, instead of doing my duty, I 
deferred a profession of religion until I fell 
into a state of indifference and coldness 
which seemed to forbid my going forward. 
Here is an experience not very uncommon. 
And what has been the condition of a soul 
in such circumstances? Any thing but hap- 
py- There is in that soul perhaps a faimt 
spark of grace; but it is smothered under 
feelings, and habits and delinquencies which 
the gospel forbids. The individual has not 
that freedom and recklessness in the pur- 
suits of pleasure, which they have, who have 
never had any such religious experience. 
And when the Lord’s table is spread, and the 
invitation goes out to those who love the 


56 TAKING UP THE CROSS. 


Saviour, to come and partake, how mourn- 
fully on the heart strikes that invitation! 
Many a pang is experienced in the secret 
bosom. Many a sharp twinge of conscience 
is felt. 

If this should meet the eye of any young 
person whose case is here described, I pray 
you to look at it, and enquire what is now 
your duty to Christ and to your own soul? 
And if any are tempted to postpone a pro- 
fession of religion on the ground that some 
companions may be brought in, andso make 
the matter more social and to you more 
easy; let them not join their duty with any 
such contingency, nor postpone it for any 
such consideration. It isa policy which will 
prove disastrous to your spiritual interest. 
Those companions may never come in. They 
may drag you back and drag you down with 
them, if you allow yourself to be thus influ- 
enced. But if you come out and confess 
Christ before the world, and before them, 


TAKING UP THE CROSS. 57 


- 


how likely will it be to strike conviction into 
their minds, and lead them to choose the 
same Saviour, and walk with youto the same 
elorious heaven. “He hath taken my feet 
out of the horrible pit and the miry clay, 
and set them upon a rock, and established 
my goings, and put a new song in my mouth; 
many shall see it and shall fear and shall 
trust in the Lord.” Yes, many shall see it. 
They will see your profession, if you put it 
on a candlestick ; and they will be led to ask 
themselves, why should not I also be there ? 
and thus may they be led to trust in the same 
Lord, and to honor Him by the same open 


profession. 


CHAP TERA 4s 


HINDRANCES, 


The self-denial involved in a public profession of religion.—Re- 
linquishment of pleasures that are vain and sinful.—Reason- 
ing of the young on this point.—The point examined.—What 
is reasonable and what is not, in regard to pleasurable enjoy- 
ments.—The pleasurist convicted of absurdity.—Religion re- 
quires nothing unreasonable, either in her commands or her 
prohibitions.—A Christian’s tastes and sympathies the result 
of a change of heart.—The prejudice against an open profession 
in many respects unfounded.—An appeal to the experience of 
Christians.—The unconverted plead they have no relish for the 
duties of piety.—Their tastes are for other things.—An impor- 
tant admission.—Putting the subject in the true light. Effect 
of this admission on the conscience. 


In the order of time, the possession of 
piety very naturally and properly precedes 
the profession of it. But in the minds of 
most persons, the impediments are practi- 
cally the same with regard to both. To be 


TAKING UP THE OROSS. 59 


a Christian, involves the obligation of con- 
fessing Christ before men; and such confes- 
sion implies that in heart we have accepted 
Him. 

A public profession of faith is supposed 
to bring the individual into such relations to 
the church and to the world, as oblige him to 
deny himself certain indulgences which he 
had before practised, and to perform certain 
duties which he had before neglected. This 
is well understood. Hence this self-denial 
and these christian duties, so long as the 
heart is not interested in religious things, 
are considered as inseparable barriers both 
to embracing religion, and also to profess- 
ing it. 

We may say, then, that the love of pleas- 
ure stands as an obstruction, especially in 
_ the minds of the young. 

By confessing Christ, we are supposed to 
renounce the ordinary pleasures of the 
world. Without much discrimination, this 


60 TAKING UP THE CROSS. 


is viewed as amost difficult, if not unreason- 
able demand. “Are not the pleasures of 
the world given us for our enjoyment,” it Is 
asked! “And have we not the tastes and 
tendencies which are gratified by such indul- 
gences? But if we become religious, and 
make a profession of our faith, we shall have 
to give up all these gratifications.” 
Reasoning in this way, the young mind 
takes up a prejudice against religion, and 


thus places a powerful obstacle between the 


soul and its salvation. 
Let us look at this point. To relinquish 
pleasures which are injurious to the mind, or 


the body, or the soul, cannot be considered — 


an unreasonable sacrifice. On the contrary, 
it is unreasonable to indulge them. To oc- 
cupy one’s self in allowable pleasures, 


immoderately as to time and measure, is — 


also unreasonable. Now religion forbids 
only those pleasures which are injurious to 
the soul or the body; and in pleasures 


<i Se 


TAKING UP THE CROSS. 61 


which are allowable, she simply restrains us 
from the excess. The christian religion 
does this and no more. It says, “ Any 
earthly pleasure which injures not the soul 
or the body, you are permitted to enjoy. 
But in this you are to use and not abuse the 
concession. You are to give to earthly 
pleasures the place and the time which their 
value and importance require. You are not 
to find in them your highest happiness; nor 
to occupy in their pursuit valuable time, 
which ought to be given to the higher duties 
you owe to God and to your fellow men.” 
Ts this unreasonable? Is it not far more 
unreasonable, morally absurd even, to rush 
madly after pleasures which corrupt the 
mind, harden the heart, and carnalize, 
so to speak, the whole soul? Were we 
sent into this world to lead a life of mere 
pleasure? Religion places this subject of 
duty and pleasure, in its true and reasona- 
ble light. It is an entire mistake to sup- 


62 TAKING UP THE CROSS. 


pose that in embracing religion, or in con- 
fessing Christ, you give up one single pleas- 
ure that is worth retaining, or come under 
obligations to practice one particle of self- 
denial which abridges your real happiness. 
It is that arch fiend— the great deceiver, 
who tells you this lie; and who persuades 
you that to embrace religion and confess 
Christ, will cut you off from all rational 
pleasure. It is not so. It only mingles 
duty and pleasure in such due and reason- 
able proportions, as constitutes a basis of 
pure and permanent happiness. | 

I admit that the person who makes a pro- 
fession of the christian faith, with right 
feelings and principles, takes very different 
views from those usually entertained, of 
what constitutes true happiness. Such an 
one has undoubtedly lost a relish for many 
things in which he once delighted; and takes 
pleasure in many things which once had no 
attractiveness. This is a necessary result 


TAKING UP THE CROSS. 63 


of his change of heart. But ask him if he 
isless happy! Enquire if his pleasures are 
not as many and as refined as before! In 
fact, he has all sensual and social pleasures 
which are innocent and allowable; and su- 
peradded to these, he has the calm delight 
of a conscience void of offence, and of a God 
reconciled to his soul. 

The prejudice therefore against confess- 
ing Christ on the ground assumed, is, I re- 
peat, unfounded and unreasonable. The 
whole question is narrowed down to. this, 
viz: whether we shall find our pleasure in 
the merely sensual and social part of our 
nature; or whether, with a reasonable refer- 
ence to these, we shall cultivate and enjoy, 
as a principal source of our happiness, the 
spiritual and immortal part ? 

I dwell somewhat on this, because so 
many young people are deceived in regard 
to it. Having tried to some extent, what 
earthly pleasures can do for them, and as 


64 TAKING UP THE CROSS. 


I have no doubt with some degree of disap- 
pointment, let them try what religion will 
do! Let them come and drink at this full 
and pure fountain! All who have tasted of 
the good word of God, unite in declaring 
that they never before knew what true hap- 
piness was, and never had so keen a relish 
for all the allowable pleasures of life. I 


appeal to the experience of thousands of | 


young persons, who have exchanged the 
- pleasures of sin for the pure enjoyment of 
religion; whether one moment now spent in 


communion with God and in fellowship with — 
his people, does not outweigh whole years . 


of mere sensual delight! 

But I am met perhaps by the reply; “I 
do not relish the pleasures of religion; and 
I do relish those of the world. What en- 
joyment I have, is found almost wholly in 
earthly pleasures. If I read the Bible, it is 
from a conviction that I ought occasionally 
so to do. I have not the same pleasure in 


Ee ee ee ee eae 


ee ee 


ee ee ee eee ee 


a a 


TAKING UP THE CROSS. 65 


it which I have in reading a popular book. 
If I go to church, I go because my parents 
wish it, or because others go, or because it 
would be disreputable not to go; but I 
really take very little satisfaction in the 
service. And as to prayer meetings, I have 
not the least interest in or sympathy with 
them. But Ido enjoy the gay circle, and 
the exhilarations connected with it. Now 
if I confess Christ, I must do violence to 
these tastes and propensities, and I must 
acquire an interest in scenes and services 
which at present are wholly unattractive.” 

This I acknowledge is putting the subject 
in its true light. Here, then, lies the im- 
pediment; viz., a love of earthly or sensual 
pleasures. It comes to this: whether these 
pleasures of sense are to be pursued to 
gratify self, or to be supplanted by those of 
religion, to honor Christ; whether you will 
be “a lover of pleasures,” and take all the 


consequences; or a self-denying Christian, 
6 


66 TAKING UP THE CROSS. 


with expectation of the life that is eternal? 
In this respect, and regarding this decision, 
our Lord says, “ whosoever taketh not up 
his cross and followeth me, cannot be my 
disciple.” 

Religion not only requires her votaries to 
give up some practices, which worldlings 
and pleasurists pursue; but where her sway 
is admitted, she inclines the heart volunta- 
rily to forsake them. A person who has 
tasted of her cup, cannot drink with any 
relish that of the sensualist. Why does not 
the Christian frequent the theatre and the 
ball room, and other haunts of the sensual 
and the gay? Not simply because it would 
be discreditable to his profession to be 
found there; but for another reason also, — 
he has no taste for them; or rather, he has 
acquired a taste for pleasures so much more 
refined and soul-satisfying, that it would be 
positive misery to be compelled to revert to 
them. So that embracing Christ and con- 


enw em Sey ee 


* 
i 
. 
y2 


TAKING UP THE CROSS. 67 


fessing Him, supplies the soul with a new 
and far higher class of enjoyments than they 
can boast, who assume the false position 
that religion strips us of all rational 
pleasure. 

If then you refuse to confess Christ, put 
your refusal on the true grounds. Say that 
you refuse, because you love the pleasures 
of the world, and that you do not relish 
those of true picty. You will not follow 
Christ, for the same reason that the young 
man in the Gospel would not. He had 
ereat possessions. He loved the world, and 
found in its service his chief delight. He 
would not forsake it, even to follow our 
Lord in the path to heaven. You cannot 
give up the vain pleasures of earth. Here 
is the very point into which the soul is 
pressed. How uneasy must be the con- 
science, how disturbed the peace, if such be 
the position you assume! What an uncom- 
fortable feeling you must have, in view of 


68 TAKING UP THE CROSS. 


the short-lived pleasures of earth, the dan- 
ger of losing the soul, and the constant 
pressure of a duty which is declined on 
mere selfish grounds. 


Gil Pelee v Ole 


SOCIAL HINDRANCES. 


The circle of companions.—Their mutual interest, and the princi- 
ples which bind them together.—Religion ignored.—Difficulty 
of breaking the circle—Pride and shame operative.—Sup- 
posed effect of a disclosure of religious feeling or decision.—A 
great struggle ere it can be done.—Yet glorious and satisfac- 
tory when it is done.—Business circle.—The man of the world, 
how implicated.—His difficulty in taking the step proposed.— 
Sensation created by it, &c.—Self-ignorance in regard to the 
cause of his not breaking away.—The fear of man a great 
snare.—Power which Satan has over our false shame to pre- 
vent the discharge of duty.—Many kept back, even from tak- 
ing the first step in religion, by such fears-—A nother expedient, 
viz: trying to be religious without making a profession.—The 
absurdity and the impossibility of succeeding in such a course. 


ANOTHER obstacle in the way of confess- 
ing Christ, is found in social and business 
engagements. 


The circle of companions among whom 
6* 


70 TAKING UP THE CROSS. 


you are classed, are perhaps of a character 
which renders any such step as we propose 
quite difficult to take. They are without 
any religious sympathies. All their bearing 
—all their conversation, partakes of a gay 
or worldly spirit. The association seems 
to be constituted with the tacit understand- 
ing that the subject of religion shall be 
wholly ignored. Politics, literature, amuse- 
ments, the weather, health, friends, criti- 
cisms on character, on dress, on books, in 
short, all the topics usually interesting to 
frivolous or worldly minds, form the staple 
of conversation; whilst the subject of reli- 
gion is something with which they have 
nothing to do, and which they regard as in- 
teresting only to religious people. For one 
thus associated to introduce so grave and im- 
portant a subject, would be considered as a 
disturber of their fellowship: as striking a 
chord which would jar on the sympathies of 
the whole circle. If in the conscience of one 


' 
| 


TAKING UP THE OROSS. Tal 


of the party there should be felt a pressure 
of religious obligation, it would require no 
small amount of moral courage to make it 
known to the rest; to say to them, “My 
friends, I have hitherto gone with you, heart 
and soul, in all the gaieties of life ; have talked 
with you of anything and of everything, save 
the subject of religion; but now I wish you to 
understand, that I have determined to make 
this the great topic of interest and of pursuit. 
Indeed, I seriously contemplate, ere long, a 
public profession before the world.” 

Such a declaration would be received in 
silence, if not in scorn. It would at least 
spread a seriousness over the faces of com- 
panions, and for a while make them feel, 
that however in heart they might dislike 
such a decision on the part of one of their 
_ number, yet, in their consciences they must 
approve it. 

But it requires no small amount of decis- 
ion, no feeble struggle to take a stand which 


74 TAKING UP THE CROSS. 


shall involve such social sacrifices; and I 
have no doubt that many a young person 
has battled it with conscience for a long 
time, ere he could make up his mind to take 
this stand. But glorious is the decision 
when it comes! Sweet is the peace of mind 
that follows it! “He that walketh with 
men shall be wise; but a companion of fools 
shall be destroyed.” 

Somewhat similar is the case with men 
who have a large business circle, with whom 
they are implicated in arrangements of 
trade; and among whom the whole drift and _ 
current of conversation and interest relate 
wholly to the affairs of this world. Any 
person who for years has moved in such a. 
circle, and been known as a mere man of 
the world, would find it no easy matter to 
appear in the character of a religious man. 
He cannot do this without giving some evi- 
dence of the change. It must be known 
throughout the entire business circle, that 


TAKING UP THE CROSS. 713 


he has taken this stand. If rallied in regard 
to it, he has got calmly yet firmly, to ac- 
knowledge it; and he will feel in duty 
bound to carry out consistently all the prin- 
ciples of christian morality which such a 
profession implies. Under these circum- 
stances, how long sometimes will the pres- 
sure of obligation be felt, and even the up- 
braidings of conscience be endured, before 
a man will reach the point of deciding to 
confess Christ before men! It is in this 
case, the fear of man that operates strongly 
to withhold him. He is too apt to allow 
this impediment to he between him and the 
path of christian duty. 

On the score of mercantile integrity, that 
man would burn off his right hand sooner 
than do a dishonorable act. He glories in 
his high-minded adherence to principle. 
~ Why not then carry out this inflexibility and 
decision, in the higher department of reli- 
gious duty! Suppose it should create a 


14 TAKING UP THE CROSS. 


sensation in the circle of his worldly associ- 
ates; it will be such a sensation as they 
need. to feel, such an example as they need 
to have set before them. It may be influen- 
tial in exciting their attention to a subject 
which they have criminally overlooked and 
neglected; whilst he himself will not be the 
less respected, nor less influential. 

In these examples, the individual may try 
to persuade himself that he is not afraid nor 
ashamed to confess Christ, provided he or 
she were only prepared by a religious expe- 
rience to take the stand. Bot after all, if 
the feeling be closely analyzed, it may be 
found that the fear of man has more to do 
with it than was supposed. If the senti- 
ments of his whole acquaintanceship were 
changed towards religion, so that from 
being indifferent or opposed they were to 
become earnest professors, would it not be 
easy for him, under such circumstances, to 


put in his lot with them? But is it less his 


TAKING UP THE CROSS. 15 


duty, even though no such change should 
take place in them? Certainly not. And 
yet it requires more decision, more moral 
courage in the one case, than in the other. 
Yet here is a cross which he is commanded 
to take up; and not to take up this cross, 
for the reasons assigned, argues some de- 
gree of the fear of man, and may possibly 
involve the individual even in the guilt of 
being ashamed of Christ. 

I have little doubt that the enemy of souls 
makes use of this fear of man to “keep his 
goods in peace;”’ to prevent any step being 
taken which shall lead to an open and pub- 
lic profession of faith in Jesus. Knowing 
too, that to confess Christ before men is 
one of the results and consequences of re- 
penting and believing in Him; that all who 
profess to experience true piety are called 
upon to declare it by uniting themselves to 
the visible church —these considerations, I 
have no doubt, are actually and constantly 


76 TAKING UP THE CROSS. 


made use of by Satan to prevent even the 
first step towards a religious life. 

The suggestion is, “if I become a Chris- 
tian, I must make a public profession. I 
must come out, and visibly declare myself 
on the Lord’s side. Were it not for this, I 
might be induced to begin in earnest the 
ereat work.’ Many, I have no doubt, have 
‘been kept back from taking the first step in 
religion, by just such suggestions. 

Others harder pressed by conscience, 
have tried another plan. They have under- 


taken to acquire a religious character which 


they may enjoy in the secresy of their own 
feelings. “I can be a good Christian,” say 


they, “ without making any noise about it, 


or making any show of it. If God sees my 
heart, and appreciates my motive, that is all 
sufficient.” And so he tries to be a Chris- 
tian without this outward and public confes- 
sion of his principles. But he finds many 
declarations of Scripture against him. The 


sa ae ee a 


TAKING UP THE CROSS. vii 


words, “ Whosoever shall confess me before 
men,” &c., stand like a mountain between 
him and his proposed course. Again it is 
said, “ Whosoever is ashamed of me and of 
my words, of him will the Son of Man be 
ashamed.” And still further; “Let your 
light so shine before men that they seeing 
your good works,” &¢. Has not an apostle 
said also, that faith without works is dead ? 
One of these works ig to obey Christ’s 
command, and confess Him before men, 

Thus is it impossible, on Scriptural 
grounds, to be a consistent Christian and 
yet refuse to discharge some of the most im. 
perative duties which are enjoined by Christ 
upon all his disciples. How can one bea 
Christian, and not commemorate hig death ? 
Is not that last touching, dying injunction, 
obligatory on all who love Him, or who 
profess to be his disciples ? 

A clandestine path to heaven, I have 


never yet heard of. I have never heard of 
7 


718 TAKING UP THE OROSS. 


a way, where there was no cross, no self- 
denial, no sacrifice of pride; or where the 
fear of man may exert a more controling in- 
fluence than the plain and positive commands 
of God. Such a road to heaven I do not 
find in the Bible. I should fear to tread in 
such a path, lest in the end it might lead to 
hopeless and eternal disappointment. i 
should be apprehensive, when I came to 
stand before my Judge, that one of the first 
questions which would salute my ear would 
be, “Hast thou confessed me before men?” 
What reply could I make? And, oh! if : 
should have to admit the reason, viz: that 
it was the fear of man; or that I had loved 
the praise of men more than the praise of 
God; what could I expect to hear my Judge - 
say but this? “I cannot acknowledge you 
before my Father which is in heaven. It is 
only they who confessed me before men 
whom I recognize as my disciples in this 
great decisive day. 


TAKING UP THE CROSS. 19 


Here is a view of the subject which it 
were worth while to ponder. There should 
be no half way work ina matter that con- 
cerns our eternal well being. We should 
make up our minds to do what God has 
commanded; to follow Christ, however 
heavily the cross may press; to confess 
lim before men; believing that if we do so 
in sincerity, and from love to Him, He will 
confess our names before the Father and 
his holy angels. 


CHAPTER VIII. 
INDUCEMENTS. 


The inducements many.—Command of Christ.—The obligation to 
commemorate his dying love.—Obligatory on al/.—Can only 
be done by making an open profession.—A distinctive mark 
of discipleship in primitive times.—The inducement of grati- 
tude.—W hat Christ has done for us.—His deep woes and hu- 
miliation.—His temptations, sufferings and death.—Gratitude 
to an earthly benefactor contrasted with that claimed by our 
Heavenly Benefactor.—An appeal from the foot of the cross. 
—Exhortation to confess Him at any sacrifice.—Another in- 
ducement, viz: to honor Him.—Love will wish to honor Him, 
especially in view of the indignities once endured for us. 
Comparison of sympathy with heroes and patriots in their 
sufferings, and with Christ in his.—The cause traced to its ori- 
gin in the heart of man.—An appeal to those who love our 
Lord, to glory in his cross.— The fellowship of the saints 
another inducement.—A motive felt only by those who have 
religious sympathies.—High dignity of the church as an asso- 
ciation for the greatest good.—Unspeakable privilege of the 
connection.—The future and endless and glorious distinctions 
of the saints.—Strengthening of piety another motive.—Union 
in this, as in other things, strength.—Social power of religion. — 
—A profession partly for the good of others.—Power of exam- 


TAKING UP THE CROSS. 81 


ple.—The recognition and the reward.—Confessed before the 
Father by the Son.—Introduced to heaven.—Sitting down 
with Christ upon the throne.—Two eras of triumph, at death 
and at the judgment.—Closing appeal. 


THE inducements to confess Christ are 
many. First, He has commanded it. It is 
one of the primary and positive injunctions. 
This has already been implied. We are 
commanded to forsake all and follow Christ. 
How can this be done without confessing 
Him before men? [If our pride is in the 
way, we must forsake that. If friends or 
companions would hinder us, we must for- 
sake them. If the world with its gain or 
orandeur pleads against it, we must turn a 
deaf ear, and say, we are to follow Christ. 

Those solemn words, “ Whosoever shall 


) 


confess me before men,’ have in my appre- 
hension the nature of a command. So also 
have those other words, not less impressive, 
“ Whosoever is ashamed of me and of my 


words, in this adulterous and sinful genera- 
Tis 


82 TAKING UP THE CROSS. 


tion, of him will the Son of Man be ashamed, 
when He cometh in the glory of his Father, 
with his holy angels.” Be not ashamed to 
come out before the world, and confess 
Christ, is the plain meaning of these passages 
of Scripture. “Do this,’ our Lord seems to 
say, “whatever may be your exposedness to 
the scorn, ridicule, or hatred of the world.” 

Again, that dying command; “this do in 
remembrance of me,” is obligatory on all 
his disciples to the end of time. It was de- 
livered under circumstances the most affect- 
ing and soul-touching which can be con- 
ceived. What is said or enjoined by the 
lips of death, is caught by the ear of affec- 
tion as a sacred legacy; and cold must be 
the heart that treats such last messages 
with indifference or neglect. This is our 
Lord’s dying request. Hvery person who 
loves Him will hasten to fulfil it. Every 
person who has sins to be forgiven is inter- 
ested in this command. It is an appeal that 


TAKING UP THE CROSS. 83 


should reach the heart of impenitence. Oh! 
ye who pass by, look and see if there ever 
was sorrow like unto his sorrow! Did He 
not taste that bitter death for thee? Was 
not that baptism of blood endured for thee ? 
And yet, when his table is spread, and the 
invitation goes forth, “Do this in remem- 
brance of me;” how carelessly and coldly 
thou turnest away from the sacred feast! 

But this duty can be discharged only by 
a public profession of discipleship. It 
therefore involves it, and is thus an implied 
command to confess Him before men. In- 
deed, in primitive times, this was one of the 
distinctive marks of discipleship. 


THE INDUCEMENT OF GRATITUDE. 


Another inducement to confess Christ, is 
gratitude. What has He done for you and 
me? What sacrifices has He made, what 
sufferings endured? Being God, He became 


84 TAKING UP THE OROSS. 


also man; and the humanity which He as- 
sumed, was a suffering humanity. “Though 
He was rich, yet for our sakes He became 
poor, that we, through His poverty, might 
be rich.” So poor was He, that, though 
“foxes had holes, and birds of the air had 
nests, He had not where to lay his head.” 
He put himself in every condition of suffer- 
ing to which mortals are or might be sub- 
ject; that in all points being tempted like 
as we are—sin only excepted—He might 
sympathize with us in all our trials, and 
succor us under all our temptations. His 
heart of love and compassion shrunk from 
no toil, and his lips refused not to drink of 
the bitterest cup. The malice of devils, 
and the persecutions of men, He met with 
fortitude and resignation. And when He 
knew that the price of our redemption 
would cost Him tears and bloody sweat; 
would weigh down his spirit with a moun- 
tain weight of imputed guilt; nay, would 


TAKING UP THE GROSS. 85, 


cost Him the ignominy and death of the 
cross itself; still He went through all with- 
out a murmur, and bowed his head amid the 
darkness of earth and of heaven! Was 
there ever, we again ask, sorrow like unto 
this? And it was all endured to give life 
and salvation to lost men. It was a purely 
voluntary sacrifice. It was the greatest ex- 
hibition of love which the universe had ever 
seen. What an appeal is here, to human 
gratitude! Measure it by the sacrifices 
made; measure it by the blessings pur- 
chased; measure it by the woes, present 
and future, from which it saves us! Eter- 
nity alone can guage its height and its 
depth. The bliss of heaven and the misery 
of hell—both unending —must declare it! 

Now let me ask every reader, if here is 
not aclaim of gratitude? And how shall 
this gratitude be expressed? Jesus has told 
us. “Confess me before men.” “Be not 
ashamed of me and of my words.” “Take 


86 TAKING UP THE CROSS. 


up the cross and follow me. As I endured 
shame and spitting, mockery and death for 
thee ; so be thou willing to endure, if need 
be, the same things for me. 

Gratitude is a feeling that can usually be 
moved by earthly favors. Let a man re- 
lieve you from temporal sufferings ; especial- 
ly let him rescue you from temporal death: 
or let an individual lavish upon you rich 
eifts; would not your heart in such instan- 
ces be deeply touched? Could you find 
words to express your obligations; or would 
you refuse to do any thing for your bene- 
factor, that was within your power ? 

But here we present a still higher claim. 
Here is a more than earthly benefactor. 
« Greater love hath no man than this; thata 
man lay down his life for his friends.” 
«Scarcely for a righteous man will one die ; 
yet, peradventure for a good man some 
would even dare to die; but God commend- 


TAKING UP THE CROSS. ST 


eth his love toward us, in that, while we 
were yet sinners, Christ died for us.” 
Standing then at the foot of the cross, I 
point you to that sufferer. These dying 
agonies are endured for you—to make your 
pardon possible—to make your salvation 
sure — to open for you the gates of an eter- 
nal paradise? If there is any sense of 
eratitude in your heart, you will be touched 
by such an appeal. You will ask, what can 
I do as a return for all this love and com- 
passion? Recompense it, you never can. 
But one thing you can do; you can “con- 
fess Him before men.” Say to this great 
benefactor; “Lord, I have no power to re- 
quite thee for all thy sufferings in my be- 
half; but thou knowest that my heart is 
deeply moved by thy dying compassion; and 
I would express my gratitude, by obeying 
thy commands. Whatever sacrifice it may 
cost me, I will confess thee before men.” 


88 TAKING UP THE GROSS. 


HONORING CHRIST. 


Another inducement is that Christ may be 
honored. All men are bound to “honor 
Him even as they honor the Father.” But 
when He sojourned on earth, as the man of 
sorrows, He met with little else than igno- 
miny and scorn. “He was despised and 
they esteemed Him not.” Everything in 
the way of contempt and obloquy which a 
malicious ingenuity could devise, was heaped 
upon Him. 


“The only crown He wore, was of the twisted thorn; 
In purple He was crucified, not born.” 


Shall we not then wish to indemnify — so 
far as our example can go—the great Suf- 
ferer for all this shame and contempt? 
Kven now, what multitudes pass by the 
cross, and seem by their indifference to say, 
“What have we to do with Thee!” 

It is not so when a fellow creature suffers 


TAKING UP THE CROSS. 89 


unjustly. What a tide of sympathy will set 
in, if a patriot is exiled, or a confessor of 
the faith is imprisoned. By many, the blood 
of the patriot seems to be esteemed more 
precious than that of the Son of God! 
More honors will be awarded to the sacri- 
fices made by some military hero, than for 
all the sufferings endured for sinners by the 
blessed Jesus. Why is this? Alas! we 
know the reason why. Sense has more in- 
fluence than faith, and earthly things are put 
at a higher value than heavenly. 

But there are those who love to honor 
the Saviour; who exalt His name above 
every name; who “confess Him before 


’ and who can say with Paul; “God 


mens 
forbid that we should glory, save in the 
cross of our Lord Jesus Christ!” To such, 
His very name is precious. Even the insig- 
nia of contempt, once hung about His per- 
son, as the crown of thorns, the purple robe, 


the mock sceptre— yea, the cross itself, 
8 


90 TAKING UP THE CROSS. 


with all its associated ignominy, are to 
them most dear. And from the heart they 


can exclaim, 


“ Jesus, I my cross have taken, 
All to leave and follow Thee; 
Naked, poor, despised, forsaken, 
Thou, henceforth, my all shalt be. 


“‘ Perish every fond ambition; 
All I’ve sought or hoped or known, 
Yet how rich is my condition, 
God and heaven are still my own. 


“ Let the world despise and leave me, 
They have left my Saviour too; 
Human hearts and looks deceive me — 
Thou art not like them untrue; 


¢ And whilst Thou shalt smile upon me, 
God of wisdom, love, and might; 
Foes may hate, and friends disown me; 
Show thy face, and all is bright.” 


Do you wish thus to honor the Lord 
Jesus? The way to do it, is to obey Him 
—to confess Him before men—to take 


TAKING UP THE CROSS. 91 


sides with Him in a world where he receives 
little else than indifference and opposition. 
Be on the Lord’s side; and do all that in 
you lies to extend the cause of the Re- 
deemer—to make it influential and uni- 
versal. 


THE FELLOWSHIP OF THE SAINTS. 


As a still further inducement to confess 
Christ, you will, by the act, be numbered 
with and enjoy the fellowship of the saints. 

Some may not regard this as any very 
strong inducement; not having any present 
sympathy with the people of God. But 
there are others who would consider it no 
small privilege to be one of them, and to be 
in fellowship with them. How, without join- 
ing the sacred fraternity, can this fellowship 
be enjoyed? Every association formed with 
a view of mutual benefit, says; “if you 
would realize the benefit, then come and 


92 TAKING UP THE CROSS. 


be one of us. Join the association, and. you 
shall share in the privileges secured by our 
union.” | 

The church of God, is a divinely organ- 
ized society. Its head is Christ. Its ban- 
ner or motto, is the cross of Christ. Its 
members are the followers of Christ. It is 
the oldest society in the world. It has em- 
braced within its pale and privileges the 
best and the wisest of all ages, including 
patriarchs, prophets, and apostles. It was 
founded by Jehovah, and God himself is its 
patron. All its rules are perfect. Every 
true member of this sacred fraternity has 
given to him “a white stone,” the purport of 
which none can understand but they who re- 
ceive it; and a white robe, which is to be 
worn forever, and is to become: more re- 
splendent with the lapse of ages. It is the 
only mutual benefit society which has per- 
petuity; for the oath and the promise of 
God render it indissoluble. There is no 


TAKING UP THE GROSS. 93 


association where the members are in such 
close alliance—where the sympathies are 
so deep, and the benefits so great. If one 
member of this society suffers, all the rest 
suffer along with him; and whatever joy is 
experienced by one, is sympathetically 
shared by all the rest. What a glorious so- 
ciety is the church of God! But all who 
enter it, must enter by one door. That 
door is Christ. They must enter it upon 
one condition; which is, “confessing Him 
before men.” There is no secret passage 
into it. Whosoever wishes to enjoy its ad- 
vantages, must come up openly and ask for 
admission. 

To be in the bosom of this blessed society, 
is an unspeakable privilege. Who would not 
wish to be among those who are to dwell 
forever in the presence of our Lord? Who 
would not be in fellowship with those who 
have God for their portion, angels for their 
euardians, and heaven for their home? If 


94 TAKING UP THE OROSS. 


you want to be one of the richest proprie- 
tors in the universe, be a true member of 
the church of God! Then, “all things will 
be yours,’ and you will be “an heir of 
God.” Are you ambitious of distinction; 
do you aspire to dignity and to honor? 
Here, in prospect, are crowns, and thrones, 
and sceptres. Tis true, these are spiritual 
dignities and glories laid up for the saints, 
and to be inherited in the glorious future. 
But they are on that account so much the 
brighter, and so much the more enduring. 
The way to them, however, is by the same 
gate of humiliation and self-denial through | 
which the Master passed. Like Him, you 
must make yourself “of no reputation.” 
You must take up the cross at His com- 
mand, and bear it after Him. In one word, 
you must “confess Him before men.” 


TAKING UP THE CROSS. 95 


STRENGTHENING THE CAUSE OF PIETY. 


Confessing Christ, strengthens the cause 
of true piety. In all associations, union is 
strength; and united action, is efficient ac- 
tion. Not otherwise is it in the church of 
God. Every true member who enters its 
communion, is just so much numerical 
strength added to “the sacramental host.” 
The world loses one, and the church gains 
one. He is welcomed as a new recruit in 
the army of the living God. Whatever bur- 
dens there are to be borne, there is one 
more to help bear them; whatever work 
to be done, one more pair of hands to aid 
. in its accomplishment. To confess Christ, 
is not simply to “lie down in the green pas- 
tures,” or to wander by the “still waters.” 
It is an act which implies labor, and self- 
denial, and self-sacrifice. It brings us into 
a conflict, where hard blows are to be given 
and received; and into a work where a 


96 TAKING UP THE COROSS. 


mighty tower is to be built, requiring an 
outlay of faith, energy, and perseverance. 
What a blessed accession, then, is it to the 
sacred cause, when numbers of true and sin- 
cere converts come out from the world and 
range themselves on the Lord’s side! 

But suppose a person says, “I can be a 
Christian without confessing Christ before 
men;” and undertakes the experiment. 
He tries to be a Christian without letting 
anybody know it. How, then, zs anybody 
to know it? And what influence can such a 
person throw into the scale of true piety? 
How can aman light a candle and put it 
under a bushel, with the expectation that 
any person can have light from it? | 

A profession of religion, is partly for the 
good of others, though principally for the 
good of the individual. To witness a good 
profession, is to strengthen the bulwarks of 
Zion. It acts both within and without. It 
gives joy and strength to the church; and it 


% 


TAKING UP THE CROSS. 97 


impresses upon the world the idea of reli- 
gious responsibility. When a public confes- 
sion of Christ is made, how natural the sug- 
gestion; “Why that man or woman more 
than me?” “He is taking the narrow road, 
and I am still in the broad road.” “He is 
discharging a duty which J ought to dis- 
charge.” “He is securing an interest which 
I am foolish enough to neglect.” 

How many thoughts like these strike on 
the conscience of the careless sinner, wit- 
nessing a consecration like the one in ques- 
tion. “Many shall sce it, and shall fear 
and shall trust in the Lord.” 


THE RECOGNITION AND THE REWARD. 


“ Him will I confess also before my Fath- 
er which is in heaven.” This may refer to 
two periods. It may have reference to the 
soul’s first introduction into the. spirit world ; 
and also to that great day, when the destiny 


98 TAKING UP THE CROSS. 


of all men shall be publicly announced, and 
forever sealed. 

We believe that the souls of all true 
Christians do, at death, immediately pass 
into glory. They go where Christ has 
gone. They are with Him; and they be- 
hold His glory. Some formalities, it would 
seem, characterize their reception. “ Who 
are these?” ig the enquiry; and the answer 
from some authoritative source is, “these 
are they that have come out of great tribu- 
lation, and have washed their robes, and 
made them white in the blood of the Lamb.” 

But still more. They are introduced by 
our Lord himself. By Him they are recog- 
nized. He says to them; “ come ye blessed 
of my Father.” He takes them to the 
throne. “These are the disciples whom 
Thou hast given me,” He says. “As Thou 
Father art in me, so am I in them; ag Thou 
didst send me into the world, so have I sent 
them into the world. They have confessed 


TAKING UP THE OROSS. 99 


me before men; for my sake they have en- 
dured the cross, and despised the shame. 
For me they have labored and have not 
fainted ; and now let them share my glory, 
and sit down with me upon my throne.” 

Thus will He confess them before his 
Father. Is not such a recognition worth 
all the toil and the trials — the obloquy and 
the persecutions, which a suffering Christi- 
anity in this world has ever endured? Oh! 
to be recognized by Christ —to be wel- 
comed to His arms—to hear Him say, in 
the presence of all heaven, this is my blood- 
bought disciple — what greater honor could 
be put upon the soul? 

But suppose you try to steal, as it were, | 
into the strait gate! You may, in so doing, 
profess that in heart you are a Christian; 
but in disobedience to Christ’s command, 
you act more like a sinner. You light your 
lamp in the sepulchre of your own thoughts, 


100 TAKING UP THE CROSS. 


careful lest by any overt act, it should be 
implied that you are on the Lord’s side. 

How will it fare with you in such a case ? 
Will Jesus say to you, at death, “here is 
one who confessed me before men; who 
was not ashamed of me and of my words? 
Alas! no such recognition can be for you! | 

It will not be apology enough to say, “I 
feared to take this stand. I was not sure I 
was a Christian. I had doubts, and so I 
kept my religion to myself.” Will Christ 
accept such excuses, think you, for a lifelong 
neglect of an obvious and positive command ? 
Who could dare to go before Him with such 
an apology ? 

But there is another era in the history of 
this matter. It is the era of the Judgment 
Day. Then, a grand division line is to be 
run. On the one side will be they who have 
followed Christ? obeyed His precepts, and 
“confessed Him before men.” On the 
other, they who have not regarded His in- 


be 


TAKING UP THE CROSS. 101 


junctions; who have denied Him before 
men; or who have refused to confess Him. 
Every man will take his proper place then. 
It will be a separation and a classification 
the most fearful. Every one will feel that it 
is for eternity. In view of it, who but 
must tremblingly exclaim — 


“ When Thou my righteous Judge shall come, 
To fetch thy ransomed people home, 
Shall Zamong them stand?” 


Yes, there, on the right hand of the 
Judge, wilt thou most assuredly be found, 
if here on earth Christ’s commands have 
been more influential with you than the love 
of pleasure, or the fear of man. Then will 
He confess you before His Father, and be- 
fore all His holy angels. He will say, 
“ Come, ye blessed of my Father,-inherit the 
kingdom prepared for you.” How small, 
then, will seem the sacrifices you have made 


for Him! How sweet will be the recogni- 
2 


102 TAKING UP THE GROSS. 


tion——how undeserved the reward! But 
to meet Him there as one who here on earth 
was ashamed to own his name, to find your. 
self classed with those who showed no sym- 
pathy with Him as a suffering Saviour, and 
who made no sacrifices to do Him honor 
before men; how terrible the thought! 
Who would not pray; “gather not my soul 
with sinners;” and who, in view of the 
everlasting glory and felicity of the self. 
denying followers of Jesus, but must 
exclaim ; 


‘‘ With them numbered may I be 
Here, and in eternity!” 


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